It is a mystery. Now therefore it must have a double veil took off : a veil from the thing, and the veil from our eyes. It is a mystery in regard of the things themselves, and in regard of us. It is not sufficient that the things be lightsome that are now revealed by the gospel, but there must be that taken from our hearts that hinders our sight. The sun is a most glorious creature, the most visible object of the world. What is that to a blind man that hath scales on his eyes ? So divine truth is glorious. It is light in itself, but there are scales on the eyes of the soul. There is a film that must be taken off, there is a veil over the heart, as St Paul saith of the Jews ; therefore they could not see the scope of Moses directing all to Christ. Naturally there is a veil over men's hearts, and that is the reason, that though they have never so many parts, and the things be light in them- selves, yet they cannot see. Therefore I say the veil must be taken both from the things and from our hearts ; that light being shed into lightsome hearts, both may close together.
Use 5. Again, Being a mystery, it cannot be raised out of the lyrinciples of nature, it cannot be raised from reasons.
Quest. But hath reason no use, then, in the gospel ?
Ans. Yes. Sanctified reason hath, to draw sanctified conclusions from sanctified principles. Thus far reason is of use in these mysteries, to shew that they are not opposite to reason. They are above reason, but they are not contrary to it, even as the light of the sun it is above the light of a candle, but it is not contrary to it. The same thing may be both the object of faith and of reason. The immortality of the soul, it is a matter of faith, and it is well proved by the heathen by the light of reason. And it is a delightful thing to the soul in things that reason can conceive of to have a double light, for the more light the more comfort ; to have both the light of nature, and the light of grace and of God's Spirit.
That which reason should do here is to stoop to faith in things that are altogether above reason, as to conceive Christ in the womb of a virgin, the joining of two natures in one, the trinity of persons in one divine nature, and such like. Here it is the greatest reason to yield reason to faith. Faith is the reason of reasons in these things, and the greatest reason is to yield to God that hath revealed them. Is not here the greatest reason in the world, to believe him that is truth itself? He hath said it, there- fore reason itself saith, it is the greatest reason to yield to God, who is truth itself. Therefore fixith stands with the gi'eatost reason that can be. For things have a greats being in God's word than in themselves, and
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faith is above reason. Therefore it is the reason of reasons to beUeve when we have tilings revealed in the word. That is one use of reason in mysteries, to stop the mouths of gainsayers by reason, to shew that it is no unreasonable thing to believe.
Use G. Again, Seeing it is a myster}^ let no man despair. It is not the pregnancy of the scholar hei*e that carries it away. It is the excellency of the teacher. If God's Spirit be the teacher, it is no matter how dull the scholar is. It is a mystery. Pride in great parts is a greater hindrance than simplicity in meaner parts. Therefore Christ, in Mat. xi. 25, he gloriiics God that he had revealed ' these things to the simple,' and con- cealed them from the proud. Let no man despair, for the statutes of God ' give understanding to the simple,' Ps. xix. 7, as the psalmist saith. God is such an excellent mighty teacher, that where he finds no wit he can cause wit.* He hath a privilege above other teachers. He doth not only teach the thing, but he gives wit and understanding. It is a mystery. There- fore as none should be so jjroud as to think to break thorough it with wit and parts, so let none despair, considering that God can raise shallow and weak wits to apprehend this great mystery.
Use 7. It is a mystery, therefore take heed of slightiiuf of divine trutlis. The empty shallow heads of the world make great matters of trifles, and stand amazed at baubles and vanities, and think it a grace to slight divine things. This great mystery of godliness they despise. That which the angels themselves stand in wonderment at and are students in, that the wits of the world they slight and despise, or dally withal, as if it were a matter not worth reckoning. But I leave such to reformation, or to God's just judgment, that hath given them up to such extremity of madness and folly. Let us labour to set a high price on the mysteries of godliness.
Quest. How shall we come to know this mystery as we should, and to carry ourselves answerable ?